Cross The Barrier of Time And Space
And Reach That

O Arjun, you must know with certainty that I, the Source, the Self, Krishn, Oneness, indestructibility, supreme happiness, forever pure, free and eternal—in other words, the knowledge of Me—will remove all kinds of ignorance that can affect you. This is because the Source is indestructible. It is supreme, eternal Existence, immortal Being, indivisible Bliss. As Supreme Oneness, I, the Source, am the home of all.
Gita 14:27.

Swamiji: You read these words and their meaning very easily, but you do not get the meaning. The reason is your time-and-space consciousness, which is human. Before a human being is born, there is no time and no space for him. When he is born, he occupies a cradle. Then, whenever his awareness arises it is confined to his body in time and space. Thus, however hard he tries to get to the meaning of his own true nature through scripture, it is not possible for him to understand, because this birth—which was never there—is considered to be there at all times, in time and space. This is human consciousness, which you call the ego-intellect-mind. Those are three words, but it is one consciousness. From where did it come? This is not known to a human being, but he thinks that it came from the body. It is also only thought of in a human being, mind consciousness is only in a human being. In animals and birds, it is not there. They think that there is just some kind of thing going on.

So unless anybody in his head becomes ready to cross the barrier of time and space and reach That, it cannot be understood; this verse from the Gita [sung by Kumud in Sanskrit] cannot be understood. For us, it was just a bird speaking, which we were hearing, and we had nothing to do with it. It was just chirp, chirp, chirp. There is no way for a human being to understand it through this understanding which he has. Therefore, he is seeking any solution, way or technique to let the intellect be purified or enhanced to the extent that there is no time and space, where it is siddhant kal (the time of fruition, where there is no time). Some of you are understanding, “I am Pure Free Forever.” There ,you cross time and understand. Understanding belongs to time-and-space consciousness. Realization belongs to that which is neither the waking state, nor the dream state, nor the deep sleep state. It is called the fourth state. Free from time and space is the fourth state.

Several human beings cannot know it. Some of you who are again and again, again and again joining that fourth state come from there into the waking state, deep sleep and dream state. It is just possible when you are in fourth state, when you are open to that, then you can get whatever he says, or she says, or what I say over here. That is happening, slowly and slowly. Those who are in siddhant kal can understand. It is not that I should declare that it is siddhant kal, so everybody can understand. No. Siddhant kal never comes to you. Time and space and causation come to you, the world and the waking state, the dream state and deep sleep come to you. Each one has to work in the waking state. So it is a very confounding situation for the intellect to think, “What is this siddhant kal?” If it has not come, then he cannot give up time and space. But if realization is taking place to someone, then take it for granted that siddhant kal is coming to that head. That head will be unique. Because, through meditation, he has reached timeless and spaceless realization.

Our human intellect is confined to earth, and from earth to sky. This length [he points to the space in front of him] is space for him. We are left with no alternative but to get your mind from this confinement of earth and the physical being, and so we say, “You are Space.” But this is an allurement to get out of this. You begin to say, “Yes, I am the Space. I am the Space. You are the Space. You are the Space.” But this is not serving the purpose for you to become free from the fear of death.

That is why we are continuing. As long as we do it and you work hard from your side, then you can get it. Scriptures have said, as Kumud has just spoken, “That I am.” But you have the same imaginary, illusory consciousness with which you read the Gita and think that there are characters in it called Krishn and Arjun, and there are letters and a book. This is just like reading in school. Children can also read the Gita. I have seen parents who think, “This child should know the Gita later on,” so they start him learning Gita shlokas (verses) when he is five or six years old, just as we had been learning writing and reading. But children cannot do it. Nor can you when you become old and become fixed children, for in that stage of young age or old age, you are conditioned.

This is rare satsang. It is not satsang, it is rare-sang, that all of you are here. [Laughter] It is a very rare sang, a rare company of each other, that you are in. Check your interest: you are not interested in other things—unless you have to look after your family, parents or children, an election, voting or such things. So there is no time for you to come out of the store of food and water—for all that is essential.

Talks can be done, the same thing is spoken of every single day, but in the night you forget everything. Again, a problem. It is not that you do not hear: you hear everything. But the moment you are in the waking state, which is a preventing force, you forget. It is a preventing force to the extent that it does not even know deep sleep, which is very close to you. You are lying down, and, with just a little turn, there is sleep, yet the waking state has no clue of it. When you come into the waking state, it becomes the waking state, and it becomes very firm in believing that it is only the intellect—the I, me and mine—which knows. Thus, we continue travelling. We are sojourners who are travelling to that side where time and space are not in your head. There anything that exists in time and space also is not. There the individual and the world is transcended.
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Your thinking vehicle, which is very sharp and wonderful, makes you become good in repartee and in evolving this and that, but you lose the sense of realization. Your thinking vehicle never gets there, because it becomes so much practised in illusory intelligence that you are always there to do it and to show it, and so your life passes. You remain brilliant throughout your life, and then you pass. This is the main drawback: death, earlier or later, which does not allow you to have peace of mind, the free state, deathlessness, fearlessness.

Thus, it is for you to find an opportunity to realize That, becoming aware that it is only you who can realize. Nobody else can get you realized—neither scriptures, nor parents, nor Guru. No one. You have to do it. All of them are givers of information: that, they can give you. But they do not have a kind of Self Realization apple that they can take in their hands and offer it to you. You have to do it. Thus, we have said that for realization 60% comes from this, 20% comes from that, and 10% comes from that, but 10% you have to work. Yet you think, “Someone else should work for me and I should realize.”

You know now how much is involved in realization. How much you have sacrificed of all your intellectual luxuries, for they have not worked. Fulfilling all the desires, having all the possessions, having the whole world has not worked. Kings and queens, all kinds of rich men and such people are there, yet they cannot have that. Why? Sat, the Truth, is rare. Even the Kohinoor diamond is rare, it is not found anywhere. Even that stone is so precious for people. A stone! And you are not a stone. How great a diamond you are! Each person is.

So the Being is very rare, and only rare persons with that intelligence, who are born on that level, get the chance to realize, somehow, by the same Being, which you yourself are. But you have forgotten it when you are born. Thus, we are only removing forgetfulness. We are not giving you any kind of knowledge, information, and all such things. We are just removing the cover, which is your forgetfulness. But forgetfulness is so colossal that it is pressing you down, and you almost cry, whenever your time comes, “Why should I not know this, which Swamiji is saying? Why should I take many years for that, for reading and writing about all this? Why should I not listen to Guruji?”

You come to listen. But the ears and the ego-intellect-mind have brought a lot of literature into your head, hundreds of books and all that, and they do not allow you to listen. But Guruji came to know, “These people have power. They can listen.” Thus, we devised a technique for how you should get beyond the roar of the senses and the mind. It is the ocean of the senses and mind that you have to cross. And for this, there is a technique, a boat. Meditation.

You do not get to know the Being in deep sleep, although in deep sleep it is the same Being. But there he is taking rest, he is not giving you any chance to bind him in any way. Guru came to know that all of you have the same power, which is the same Being. But the senses and the mind do not allow you to go before birth. It is there. After death, it is there. But in between, the group of your mind and senses is your kingdom, your imagination, your intellect, your time-bound sense. You cannot get out of it, because it is all over, everywhere.

Therefore, when you meditate, the senses are resting. The moment you close the eyes, you immediately know, “The world is not there, why should I become afraid?” Even the ostrich knows how to avoid trouble [laughter]—how to avoid the trouble of death. So why not you, who are so fortunate as to have a good father and mother, good friends and a good education? It is very rare. Each one is rare. The whole group is nothing but one rare Being, Sat. If that is Truth, then why should you not know it, why should you not know that rarity? Thus, I is rare. Rare is that which is neither born nor is going to die. Otherwise, anything which takes birth or appears must die. This is inevitable. This much you have come to know. That rare Being, who is you—not within you—who is you, is the whole. But you call it the body—which was never there. It is the whole. It is infinite.

When you hear such things, you close the eyes. At least you know that here the senses are not working. Our friends, relations and books are not working. Each individual person is sitting in a chair, and he is not working. His sound is not working. His action is not working. But now his ego, intellect or mind—which has become the truth for you—that truth is working. We cannot say it has died or it is not there. It is there. So we respect it.

What is it saying? It is saying that nothing is there in the head. No world. No food. No drink. No relations. No attachment. No aversion. No fear. No giving up. No picking up. No possession. No dispossession. No selling, no buying. No sky, no earth. No sun, no moon. No night, no day. No clouds, no rain. No loss, no gain. No defeat, no victory. No birth, no death. No living, no not living. No suffering, no joy. The whole group of senses is saying this. And the intellect immediately comes sharply and says, “Folks, don’t worry about it. I know. The answer is: It is nothing!” So now you think, “It is nothing.” Then you open the eyes, and you have everything. Yet all of that is changing and dying.

Then Guru comes, who is a lid against the container of the eyes and the mind, and says, “Stop working, seeing and thinking and know, ‘I alone is. I alone am. You alone. I alone. You alone. I and you is one I, one you.’” I. “I” or “You” does not get described by any intellect, howsoever great it is. The intellect can only fall on representing the body, that “I am here, I am here, I am here. I play. I am here.” But no. This is the Self.

That is why I said on that day, “Self is not the space in the sky, or sky-space.” Because you get confused and wonder, “Space is sky. Sky is space. But how can I be sky?” Self is not space. Space does not exist, the sky was never there. In this [what is being experienced in meditation], sky is never there; no air is there, no fire is there, no water is there, no earth is there. It is That. Since there is no word for it, again and again we say “That.” If you understand what That could be, then we say “Self,” but it is not Self either. For Self falls in the category of your speaking a word. It is neither not Self nor Self. It is not even adwait (non-duality), because you are hearing, speaking and knowing dwait (duality) and adwait. It is not. It is just this. … [Silent meditation]

Keep realizing, “This is it. I am this.” Amaram (immortal). Ajar amar avinashee. It is neither life nor old age, it is ajar, unborn. It is amar, undying. It is avinashee, indestructible. Ajar amar avinashee is forever Guru avinashee sukh rashee (the indestructible treasury of happiness that is Guru)—pure happiness, pure awareness, just pure. Not even the word “pure” is to be used. It is just there. No sound, no name, no form. And that is you, always. This is even possible to bring on the level of the ego-intellect-mind. Which means, how did it come on that level? The ego-intellect-mind has become this.

When I speak to you, how do I know you? If you see your body, in your body I call it the same heart as you say I have. The same heart is in you. For name’s sake, I say there are two hearts, I and you. So I have two hearts: one heart I keep, and one heart I see there, which is mine. So it is Me, or mine. That is why this state of Oneness remains held twenty-four hours. There are many birds, many sentient beings, many objects, many things, and my heart is always there in every being. …

Amaram Hum Madhuram Hum. Thank you very much. Again we come into this, and then it is our choice: whatever we want to do, we do it. My choice is to give you blessings. …